Heidegger Teaching: An analysis and interpretation of pedagogy

German philosopher Martin Heidegger stirred educators when in 1951 he claimed teaching is more difficult than learning because teachers must ‘learn to let learn’. However in the main he left the aphorism unexplained as part of a brief four‐paragraph, less than two‐page set of observations concerning the relationship of teaching to learning; and concluded at the end of those observations that to become a teacher is an ‘exalted matter’. This paper investigates both of Heidegger's claims, interpreting letting learn in the context of Heidegger's larger philosophical project, and suggesting why in light of that project to become a teacher is an exalted concern. The methodology guiding the inquiry is largely hermeneutic, the purpose of the essay to interpret teaching from a Heideggerian perspective: its nature and general method.     

Transhuman Education? Sloterdijk's Reading of Heidegger's Letter on Humanism

Peter Sloterdijk presented a reading of Heidegger's Letter on Humanism at a conference held at Elmau in 1999. Reinterpreting the meaning of humanism in the light of Heidegger's Letter, Sloterdijk focused his presentation on the need to redefine education as a form of genetic ‘taming’ and proposed what seemed to be support for positive eugenics. Although Sloterdijk claimed that he only wanted to open a debate on the issue, he could not have been surprised at the level of opposition this suggestion aroused. In the weeks following, he blamed Habermas for raising this opposition and for refusing to engage with him openly. Although Luis Arenas has chronicled the aftermath of Sloterdijk's paper, it may be of interest to educators to examine how Heidegger's text is presented. What is this new humanism? If Heidegger's new humanism was based on a mystical attitude towards Being, so Sloterdijk's new humanism was to be based on the materialist principles of a biotechnological age. Unlike Heidegger who rejected technology as yet one further example of the forgetfulness of Being, Sloterdijk seems to embrace technology and the enhancement of the human body and mind as the next great step forward in educational theory. Could he possibly be right? Is education in these times a partner or an opponent of the technological enhancement of the human being? This article tries to identify Sloterdijk's disagreements with Heidegger on the question of the human.     

Heidegger,Technology and Education

In this paper, I defend the viability and relevance of Heidegger's philosophy of technology and consider its emancipatory potential in the field of education. First, I situate Heidegger's philosophy of technology within the broader emancipatory project of his early work—the fundamental ontology of Being and Time—and emphasise the role of language and (self-)appropriation in human subjectivity. Second, in light of the importance Heidegger placed on education for resisting the reifying and alienating effects of technology, I conclude with some critical reflections on recent attempts to develop a positive Heideggerian programme of education. In particular, I reveal some crucial limitations of the pragmatist or ‘bodily coping’ approach—defended by Hubert Dreyfus and Mark Wrathall and argue that an ‘appropriative’ alternative yields a more compelling philosophy of education, which emphasises the cultivation of moral articulacy.     

A Field Guide to Heidegger: Understanding ‘The Question Concerning Technology’

This essay serves as a guide for scholars, especially those in education, who want to gain a better understanding of Heidegger's essay, ‘The Question Concerning Technology’. The paper has three sections: an interpretive summary, a critical commentary, and some remarks on Heidegger scholarship in education. Since Heidegger's writing style is rather opaque, the interpretive summary serves as a map with which to navigate the essay. The critical commentary offers a careful analysis of some of the central concepts in the essay. These concepts, which include bringing‐forth, challenging‐forth, and gestell, are intriguing but problematic. The problems and possibilities of these ideas are analyzed, and an overall assessment of Heidegger's ideas on technology is offered. In the final section, the work of several scholars in education is examined. Some of this work is excellent, but there is also a significant amount of confused and confusing scholarship.     

Aspects of a Practical Understanding: Heidegger at the workplace

This article aims to clarify some of our pre‐conceived assumptions when we address issues of learning in practice. It argues that we need to develop an understanding of practice based on its own premises. For this purpose the German philosopher Martin Heidegger's (1889–1976) understanding of practice and learning is introduced. Heidegger emphasises the use of equipment as crucial for a practical understanding. This perspective is contrasted with an intellectualistic approach to learning in practice exemplified by the work of Donald Schön. Heidegger and Schön's perspectives on learning in practice are evaluated and discussed throughout the article. Examples from studies of apprenticeship are used to illustrate Heidegger's comprehension of learning in practice. Especially learning through the use of tools and equipment, learning in context, learning as a consequence of making mistakes and learning as a matter of developing a sense of familiarity are types of learning emphasised in this article.     

Negen-u-topic becoming: On the reinvention of youth

Abstract

At first glance a Russian anarchist’s revolutionary address to the youth of his day made in the late 19th century and the address to youth made by a contemporary French philosopher may appear to have little in common as their context and era are ostensibly very different. How would Petr Kropotkin’s address be understood in our time? Are Kropotkin’s concerns the same as those raised by Bernard Stiegler? Could Kropotkin speak of universal concerns, a sense of elevation and sublimation not governed, undermined or circumvented by digital relations, calculation or algorithmic determination? I find a mutual concern with the coming into maturity of youth, but, I am concerned that as we are passing through an epochal and revolutionary transformation driven by digital and cognitive capitalism and in our toxic and crisis-ridden milieu, Kropotkin’s rhetoric would inevitably fall on deaf ears? Is his rhetoric on revolution anachronistic? How would his rhetoric be crafted for a youth seemingly indifferent to the plight of fellow brethren? Is it conceivable that the humanist-inflected prospects of youth so vaunted by Kropotkin have now been devastated by the inhuman and nihilistic tendencies of the so-called miscreant, ‘blank generation’ as described by Stiegler? True, while it is difficult to calibrate the vision of youth affirmed in Kropotkin with the fear of youth in Stiegler, and, despite differences in episteme, tradition and political orientation, both thinkers I think are concerned with the trials and tribulations of youth and both hold out the prospect of the not-yet of youth, of the coming into being of the maturity of youth, of Aufklärung. It is this shared focus I wish to examine further.     

‘Working With’ Music: A Heideggerian perspective of music education

This essay considers the way and manner in which a musician and music educator approaches his or her work. It is suggested that anthropomorphic conceptions of music have endured in music education practice in the West. It is proposed that our view of the ‘processes’ of music making, music reception and music learning can be challenged and reconsidered. Heidegger's theory of art is used as a way of rethinking these processes, and of reconsidering our relational dimension with music. The unfolding of music in music‐events occurs as people ‘work‐with’ music and interact with its dimensions in a way that is culturally and dialogically vibrant. Music education can thus become more responsive to changing ‘modes of beings’ in the moment.     

‘Emplaced Transcendence’ as Ecologising Education in Michael Bonnett's Environmental Philosophy

At the 2019 Annual Conference of the Philosophy of Education Society of Great Britain, Michael Bonnett was an invited speaker, giving a paper entitled ‘Transcendent nature, sustainability, and ‘ecologising’ education’. In this keynote, Bonnett shared portions of his forthcoming book, Environmental Consciousness, Nature, and Philosophy of Education: Ecologizing Education (London, Routledge). A day earlier at the conference Jeff Stickney gave a paper entitled ‘Informal place-based learning in environmental sustainability education: Seeing anew the Cloister oak tree at New College through Heidegger & Wittgenstein's Philosophies.’ Here we offer a section of Stickney's paper discussing Bonnett's environmental philosophy, focusing on a central aspect of his work: aesthetic and place-based education as a way of connecting more deeply with ‘nature’. Instead of delivering his paper at the conference, Stickney led participants on a walk across the Oxford campus, talking about the place and seeking to enhance appreciation of the evergreen oak tree in the cloister by entertaining different philosophical perspectives while those gathered drew the tree. The exercise was meant to illustrate what aesthetic, emplaced transcendence might actually look and feel like, in practice. Bonnett humbly agreed to write a brief response for this Special Issue.     

What are the Bounds of Critical Rationality in Education?

Since Dilthey we have become used to thinking of reason as having a cultural and historical setting. If we take this insight seriously, then critical rationality or critical thinking can no longer be conceived of as context‐free skills. This paper takes up the line of thought that is elaborated by Christopher Winch in his ‘Developing Critical Rationality as a Pedagogical Aim’ and seeks to explicate it by drawing on Ludwig Wittgenstein's concept of ‘language games’ and on the re‐evaluation of ‘thinking’ by Theodor Ballauff (a German philosopher of education who was influenced by Martin Heidegger). The overcoming of a solipsistic and idealistic conception of thinking raises questions regarding the pedagogical settings and aims, as well as the problems over the limits of critique in education. A comparison of Ballauff's and Winch's positions reinforces the sense of the significance of critique: although the role of critical rationality within education is ambiguous and precarious, the investigation of autonomy (as an educational goal) shows that critique cannot be limited in any straightforward way.     

Feyerabend on Science and Education

This article offers a sympathetic interpretation of Paul Feyerabend's remarks on science and education. I present a formative episode in the development of his educational ideas—the ‘Berkeley experience'—and describe how it affected his views on the place of science within modern education. It emerges that Feyerabend arrived at a conception of education closely related to that of Michael Oakeshott and Martin Heidegger—that of education as ‘releasement’. Each of those three figures argued that the purpose of education was not to induct students into prevailing norms and convictions, but rather to initiate them into the ‘civilized inheritance of mankind’. I conclude that interpreting Feyerabend's educational ideas within this conception of education as releasement lends a new coherence to his remarks on science and education, in a way that renders certain of his political proposals—such as the ‘separation of science and the state'—both more coherent and more compelling.     

In Excess of Epistemology: Siegel,Taylor, Heidegger and the Conditions of Thought

Harvey Siegel's epistemologically‐informed conception of critical thinking is one of the most influential accounts of critical thinking around today. In this article, I seek to open up an account of critical thinking that goes beyond the one defended by Siegel. I do this by re‐reading an opposing view, which Siegel himself rejects as leaving epistemology (and, by implication, his epistemological account of critical thinking) ‘pretty much as it is’. This is the view proposed by Charles Taylor in his paper ‘Overcoming Epistemology’. Crucially, my aim here is not to defend Taylor's challenge to epistemology per se, but rather to demonstrate how, through its appeal to certain key tropes within Heideggerian philosophy, Taylor's paper opens us towards a radically different conception of thinking and the human being who thinks. Indeed, as will be argued, it is through this that Taylor and Heidegger come to offer us the resources for re‐thinking the nature of critical thinking—in a way that exceeds the epistemological, and does more justice to receptive and responsible conditions of human thought.     

The Inner (and Unavoidable?) Violence of Reason: Re‐reading Heidegger via Education

Since Plato, Western thought has framed knowing as a method within ‘some realm of what is’ and a predetermined ‘sphere of objects’. The roots and the consequences of this stance towards reason and truth were noted by Heidegger, who equates the history of Western thought with the history of metaphysics. Since Plato, truth has relied on definition, hierarchy and mastery. Discourse on the truth begins to be discourse on the limits of things and, thus, on who is able to set these limits and discourse. This dominant position erases its own traces, presents itself as unique and unavoidable, and excludes all other ways of thinking. This exclusion includes violence, and this violence is not merely a philosophical matter. It is written in the history of the West, which is a history that includes conquest, genocide and war. However, we can also identify in Heidegger ways to transcend this inner violence by returning to the originating stance towards truth, namely, truth as aletheia, or world disclosure. This article provides the groundwork to argue that Heidegger's thought, based on a call for existential responsibility, requires education to remake our existence.     

Worlds Apart in the Curriculum: Heidegger,technology, and the poietic attunement of literature

In this article I elucidate a conception of small worlds, or ‘ontological’ contexts, within the curriculum that stand out and beyond the horizon of technological‐scientific reality, which might be linked with forgotten, marginal ways of being and thinking. As I attempt to demonstrate, it is possible that such ontological worlds apart from technology's ‘Enframing’ effect might inspire the type of meditative thinking in our classrooms that is consistent with Heidegger's notion of authentic worldly dwelling as it appears in the later writings of the 1930s, or the ‘turn’.     

EX FEMINA LUX FRAUENBILDUNG ALS AUFGEKLÄRTE ALTERNATIVE UM 1700

The first graduation of a woman in the German‐speaking countries took place in 1754 at the university of Halle and represents a milestone in the history of women's education. This graduation was part of a tradition, closely related to the philosophy that was prevalent in the early years of this first modern German university. Around 1700 a theory of women's education (influenced by Christian Thomasius and by one of his students or collaborators, who remained anonymous) emerged at the university of Halle which did not copy the existing male academic education, but was built upon new principles. The central principle was the requirement to conquer the world with one's own eyes and through one's own efforts, and not to adopt indiscriminately the results of other people's work. Women were considered to be very suited for this kind of education, since they had had no part in the old academic practice and therefore had not been ‘damaged” by it. Thus they became the avant‐garde of a pedagogy and of a scientific practice which was considered to be the paragon for male education. Subsequent generations very quickly forgot this first politically inspired women's movement which originated in the German‐speaking world and had political impllcations–in spite of its comprehensive theory. It is only the present generations that seem about to fulfil some of the requirements put forward in 1700.     

Art and Creativity in the Global Economies of Education

Creativity: what might this mean for art and art educators in the creative economies of globalisation? The task of this discussion is to look at the state of creativity and its role in education, in particular art education, and to seek some understanding of the register of creativity, how it is shaped, and how legitimated in the globalised world dominated by input‐output, means‐end, economically driven thinking, expectations and demands. With the help of Heidegger some crucial questions are raised, such as: How can art maintain its creative ontological and epistemological potential in the creative economies of globalisation? Is it possible for art and the creative arts to act as a process of ‘revealing’ and ‘becoming’ and ‘throwing light’ on the world while working within the market economies of innovation and entrepreneurship where creativity has become a generalised discourse? What matters in this discussion is to find a way to argue for the sustainability of art education as a creative mode of enquiry through which self and the world may be better understood, identity might be realised as difference and being‐in‐time might be possible.     

‘Where are You?’ Giving Voice to the Teacher by Reclaiming the Private/Public Distinction

In a time of cultural pluralism and legitimation crisis (Habermas), there is an increasing uncertainty among teachers in Sweden about with what right they are fostering other people's children. What does it mean to teach ‘common values’ to the coming generation? How do teachers find legitimacy and authority for this endeavour, not as family members or as politicians, but as teachers? To respond to this uncertainty, the paper takes the public/private distinction as a starting‐point for rethinking the place of the school. Drawing on the work of Hannah Arendt and of Jan Masschelein and Maarten Simons, it argues that the school is an in‐between place—a place that transforms values into ‘common goods’ and turns fostering into a teaching matter. The overall purpose of the paper is to sketch out the consequences of this ‘in‐betweenness’ for what it means to find one's voice as a teacher in fostering the coming generation.     

Thinking in Nearness: Seven Steps on the Way to a Heideggerian Approach to Education

This paper explores the concept of Gelassenheit as developed in the later thought of Martin Heidegger. It seeks to show the relevance of this to aspects of education, especially to the ways that teaching can be enhanced in order to do better justice both to the learners and to what is studied. Thinking in this way helps to overcome the dominance of representational thought, a kind of thinking that imposes barriers on the understanding and restrictions on how the world can come to be. In the end the thinking illustrated by Gelassenheit constitutes a more responsible and more responsive relationship to the truth. My paper provides examples of ways that this can enhance education. In the end, with a caveat, I revisit and re‐examine aspects of Heidegger's work about which I think there is reason to be cautious. This is to encourage a degree of vigilance in relation to Heidegger's thought, but in a way that does not deny its powerful insights.     

‘Ahead of all Beaten Tracks’: Ryle,Heidegger and the Ways of Thinking

The purpose of this article is to examine two philosophical accounts of thinking—yet examine them anew by considering what I take to be their under‐examined relationship. These are the accounts of Gilbert Ryle and Martin Heidegger. It is often supposed that these two philosophers belong to differing, even conflicting, philosophical traditions. However, this article will seek to demonstrate that an unrecognised affinity exists between them on account of their shared endeavour to venture ahead of the ‘beaten tracks’ of Modern Philosophy. In this way, I will seek to challenge a number of preconceptions that inform the way these thinkers are interpreted and utilised by philosophers of education—particularly preconceptions about Ryle that appear to be active in much ‘thinking skills’ literature. Through exploring certain under‐attended‐to aspects of Ryle's work (including his early essays on phenomenology and his later reflections on the nature of thinking) this article will seek to offer a renewed investigation into these two philosophical accounts of thinking, in terms of both their limitations and the ways of thinking they open.     

Experiencing Multicultural Organization: The Case of Babe#st‐Bolyai University

How does a democratic country in eastern Europe undergoing transition to a market economy and pluralist democracy deal with minority claims for cultural and linguistic autonomy? The author, formerly the Rector of the Babes‐Bolyai University of Cluj‐Napoca, and currently the Minister of Education of Romania, describes the way his university dealt with such claims. The solution, resulting from a university‐wide consultation, led to the creation of Romanian, Hungarian, and German sections throughout the university, not only on its main campus, but on several branch campuses, in such a way that the university as a whole did not break up into several ethnically separate institutions but remained one institution. The result, the author argues, is illustrative of a creative switch from ethnic nationalism to civic nationalism and from historical patriotism to constitutional patriotism.